What happens after Ebó: in Umbanda, Candomblé and more!

The origin of the word Ebó comes from Yoruba, one of the languages ​​spoken in Nigeria, more specifically, by Yoruba in Southern Sahara. In Brazil, in addition to being the language practiced among candomblecists, it is officially an intangible heritage of the state of Rio de Janeiro.

In this sense, Ebó, translated into Brazilian language means sacrifice which, however, is a sacred work, done as an offering or for cleaning. For the latter, the ritual must be properly recommended by the Oracle of the house that was consulted.

In addition, the performance of Ebó cannot be done in any way, as it still requires a change in the behavior of the individual for whom the ritual was recommended. In this article, understand more about this sacred office and its offering nature in other religions.

Ebó should not be performed by anyone undergoing mediumship development, only those who can and should pass this ritual are spiritual leaders of the terreiro, as they are the ones who have the necessary firmness to do so. In this part of the article you will understand the fundamental characteristics for an Ebó to be made.

The first element of Ebó is a change in behavior and from bad habits to healthier ones. The materials used in the offering vary because they depend on the purpose, for example, for prosperity and health the elements are different and, most importantly, carry a lot of good spiritual energy.

Ebó should be practiced by those who have the high development of mediumship. It is a form of offering to an Orisha in favor of something, however, each person has a need, so, first of all, the Oracle must be consulted.

This is because Ebó is a ritual of strong energies, in addition, the Oracle is who will direct the ritual and say what is needed in a way that corresponds to the consultee’s life needs.

They are not in all rituals in which the bloodletting of animals occurs and they are called white or dry. In them, this type of sacrifice is not allowed, so when they are used, these animals are released in nature and alive.

However, the correct use of each element in the ritual that is specified for the Odu was revealed in advance by the Oracle through the conch shells. When there is an Ebó with animals, one must have the mentality that the animal will not be sacrificed, but that the energy will be returned to the Orixás.

Spiritual cleansing ebos serve to eliminate negativities and unobstruct life paths in many ways. The Ebó de Araiê is an example of this, this work that is done to dispatch negativities on the part of Egun and Exú.

Another Ebó not only for cleaning, but for alignment is from Eledá, made to strengthen the direct connection with God. Ebo-Alafia is an offering to achieve tranquility. In all cases, the Ebós are decorated with food, ritual music and the Babalorixá who is the spiritual leader of the terreiro.

There is a specific Ebó for each need of the consultee which, in turn, was read by the Oracle of the house. And when it is necessary, this ritual happens and nothing is indiscriminate, nothing is of its own accord, because the orders of Òrunmìlá, òrìsá, are followed.

The divinity, in turn, is witness to everything that happens and will happen in the Universe, he, through his Odus, brings all the messages necessary for good living and, if that includes sacrifices, he will be made as instructed.

You shouldn’t make an Ebó on your own and anywhere. It is essential to look for a Babalorixá or Ialorixá to recommend and do it.

There are several elements that contribute and ensure that Ebó has the desired effect. However, it is important to get rid of the idea that the ritual is like any cake recipe. In this sense, the first fundamental element is behavior change.

If Ebó is for health, this behavior change is mandatory. Thus, stop smoking, do not consume alcoholic beverages, among other recommendations given by the Oracle of the Candomblé house, as well as the protection before and after Ebó.

Another, and no less important, characteristic that guarantees the effectiveness of an Ebó is the quality of the materials and food. As it is an offering to call the attention of the Orisha, everything must be impeccable.

Ebós are not magic and cannot be made like any other recipe. It is a work done with the use of energies of the person for whom the ritual was designated and, mainly, of the Babalorisha who is conducting it. It is at these moments that the energy condensing elements come in.

Energy capacitors are important so that they can capture the bad energies that are being captured during Ebó. The most common are land, sea water. In the kingdom of vegetables such as cedar, elm, poplar, corn kernels, straw, rue, purple pine.

The energy taken from Ebó is dissipated or transferred to these elements also through baths with herbs or returned to nature as in the case of land and sea water. So that in this way the individual can return to his natural state of mind.

As much as it may not seem, there is science in the religious rituals of candomblé and Ebó could not be different. Thus, there are bioelectric capacitors, that is, living beings that absorb energies for themselves and also emit. And they are nothing more than some very specific animals.

The frog, the owl, the bat and the cat for example, according to scientific conclusion, are powerful sensors of electromagnetic energies from the environment and from people. And for that, they also work almost as if they were stone filters that absorb water debris.

Each animal has its energy potential and its medicine, as in the case of the cat. Others are spiritually higher with powers that are very little understood.

Ebó is always an offering for the Orixás to grant some request for help, cleaning and opening paths such as prosperity. However, they are always sought after when people are experiencing misfortunes. In this section of the article, understand the offering nature of the Ebos.

Ebó is common in Umbanda and, like Candomblé, it is based on Yoruba culture and is also an offering, a sacrifice according to the language translation. It serves to attract prosperity and release the paths of life.

However, there are several places where an Ebó can be made, such as at the foot of a settlement of an Orisha or some type of Egun or at a point of spiritual strength. However, the ritual must be passed by a leader of the Umbanda house after consulting the Oracle.

In Candomblé, Ebós are made to correct various types of spiritual deficiencies in someone’s life. It is not recommended to look for an Ebó when he is already sick. Everything happens as after a consultation with the Oracle.

If, when consulting the buzios, the consultant, that is, the individual, was informed that there is a risk of accident or illness, then the Oracle of the house will recommend the ritual and all the materials necessary to do it, as well as the guards. In candomblé there is Ebós for health, work, family harmony and spiritual balance.

For each type of Ebó there is a different purpose and also different materials. However, there is still the Ebó of thanks that is also allowed. This, in turn, can be offered to the Orisha as a way of approaching it.

For all purposes, the Ebó offered to the Orisha puts you in balance and harmony, in addition to giving the consultant a positive karmic feeling. However, it is through the game of whelks that it will be defined for which Orisha the Ebó will be made.

Entities are a part of the energy of the Orishas that act in the material and spiritual world. To make an Ebó one must know them and believe in them. However, one must know the deity and its history to know what pleases him.

Although it is not mandatory, when Ebó is passed on it is important to do so. It is generally recommended after the game of buzios by the Oracle of the Candomblé house.

The Odu is like the head, because within it there are some segments that command life. One can think of Odu as an energy that has its positivity and negativity. In that sense, Ebó can be taken to remove negativity from your Odu.

For the Yoruba culture, in Odu there will always be positive and negative, as they are natural orders by which human beings were created. The difference is that the positive part has to be higher than the negative.

All phases of Ebó are important, the individual needs to protect before, but mainly after the work is done to guarantee the retention or dissipation of the energies used. Understand, therefore, what happens after everything is done.

Safeguarding, also called a precept in some religious houses, is recommended by the Oracle before and after Ebó. This occurs so that the purification of the body, the energies and the strengthening of the intention can occur.

On the occasion of its recommendation, the guarding is something that is forbidden to be done during a time that is determined by the Babalorixá or Ialorixá. It is, in turn, uncomfortable, but very necessary.

Still in this sense, protection is a question of strength and also of transforming the individual, for whom the sacrifice was designed, the master of his will. But mainly so that there is no interference from energies other than those of the Orisha.

After making sure that all the safeguards are met, there is a standard seven-day deadline for completing the Ebó. However, its effects and the timing of its effects vary depending on which type of Ebó was made. The idea is that they are felt immediately.

All Ebó requires an energy of good intentions as well as seriousness and faith. It also brings great energy from the Babalorixá who conducted it. Whenever the offering is made there is an evident spiritual cleansing on the part of the individual who made it.

In this way, the deadline for the effect of Ebó is felt very quickly, that is, the Orisha complied with your request.

Ebos are sacred offerings, and for that reason, they should not be taken to harm another person. It is worth remembering that this ritual is made from a lot of karmic energy, so bad intentions are harmful to everyone.

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